How to use Taijiquan in a Fight

Here is my latest video offering, enjoy.

Quan (Ch'uan)

What does quan mean? As in the terms taijiquan, xingyiquan, shaolin quan. The standard answer is that it literally means fist, but in context means boxing or art. Thus taijiquan means 'the taiji style of boxing' or 'the fighting art of taiji.' (For a definition of taiji see my previous entry.)

This is a bit misleading. One should ask the question why other languages don't have an equivalent term? Korea and Japan mainly use the term dao (do in japanese as in 'way of' that we also discussed in an earlier post); hapkido,karatedo, Aikido, judo. (Taikwando uses both: kwan is the same word as quan). In English we just say boxing, or fencing. We have different terms but not a category like quan.

As I've said elsewhere gongfu has many historic roots. The most important for explaining the meaning of quan is it's roots in village level trans-medium religion. There were cults to local deities, heroes, and ancestors. Each cult had a central shrine and an incense burner and as the cult grew, ashes from the original incense burner would be distributed to satellite shrines in other villages. Processional celebrations for each cult would travel between villages according to a ritual calender. This is one of the ways that villages renewed their ties of social order, commercial vigor, and mutual defense. Along a procession, depending on the nature of the particular cult, a village would sponsor a festival. These festivals were sometimes very complex and could last weeks. This created a kind of "unseen" or "celestial" extra-government or social order.

One common aspect of these festivals was performance. A standard thing to perform was a demonstration of your village's martial prowess. People were usually invited and paid to perform in other villages but when you performed in your own village you did it for free. What you performed was your village quan. So quan really means a traditional routine that demonstrates your village's prowess. Prowess was, of course, understood in terms of gongfu or accumulated merit.

It is still common in 2007 for a Chinese person in San Francisco to ask another Chinese person, "What is your home village?"

These festivals also had what we would call magic shows, circus arts, and theatrical performances that told religiously significant stories. Thus, gongfu and Chinese Opera are really different components of the a single tradition.

Shuijiao Chinese Wrestling

Everyone interested in Chinese Martial Arts should have a copy of The Method of Chinese Wrestling by Tong Zhongyi, Translated by Tim Cartmell.

The first reason is that it is beautiful. It is a complete translation of a book on Shuijiao from the 1930's with grainy black and white photos that are easy to see and very detailed. (No editing necessary! Thanks North Atlantic Books.)
The second reason is that it is material that helps to put internal arts in context. Shuijiao is a kind of gentrified form of Mongolian wrestling, stand up throws, with similarities to Judo take downs and Sumo too.

Shuijiao isn't however all that gentrified, (push-hands should get the gentrified wrestling award). Shuijiao throws are elegant, they make great police training for dealing with drunks, which historically is the biggest part of a policeman's job.

Practitioners of internal arts will quickly see how shuijiao techniques are a part of every taijiquan and baguazhang movement. It is kind of a mini-subject within a subject.

Go get it!

What do Daoist's do?

What do daoists do? It can be divided up into three categories: Conduct, Hygiene, and Method.
An example of conduct practices are the Xiang er precepts. These are a first century C.E. summary of what the Daode jing suggests trying, like be honest, be weak, cultivate stillness, and practice wuwei. They are considered scripture for religious Daoists.(see Bokenkamp, Early Daoist Scriptures)

Hygiene practices conserve qi and make it easier to follow these suggestions, they include things like bathing practices, qi gong, and an appropriate diet.
Methods include things like zowang(sitting and forgetting), jindan(the elixir practice, internal alchemy), and ritual.

Hygiene practices can also be considered conduct practices because they are meant to have an impact on physical and qi manifestation of our daily conduct.

Qi gong, like taijiquan and baguazhang, is the practice of cultivating weakness in order to sensitize us to our impact on our environment and our environment's impact on us. For instance, I notice that my knee hurts when I walk up a bunch of stairs. If I don't know that qi gong is a 'conduct' practice, I might be inclined to think that my qi gong practice is the cause, instead of considering that the way I've been charging up stairs has been to use strength to cover-up an old knee injury, which practicing qi gong actually revealed.
Practitioners of these so called "long-life" practices, reach their peak level of performance in their 60's and 70's.

Taiji and bagua probably have their origins in ritual dances which rectify qi. That is they dance the qi (time and directionality) of the universe into a condensed moment and then dance it back out into the universe again, (wuwei). Each step containing birth and death, the rhythms of life.
Tracing taijiquan and baguazhang back to their original roots may require such a huge step backwards that it is out of our range, but it is a mistake to think they are purely martial.

Play the Pipa

Making fun of the traditional names of various Taijiquan movements is pretty common. Many of the names sound weird to an English speaking ear. The poetry and metaphors are mostly obscure.
Recently a Taiwanese student of mine suggested a really great explanation for the name playing the Pipa (sometimes translated as playing the guitar). The pipa, as everyone knows, is a stringed instrument but pipa also means scapula. Breaking the scapula was a traditional punishment for fighting. The official administering the punishment would restrain the "fighter" and then slip one of his hands behind the scapula and use the other to chop, breaking it in half. This is just how the movement is done in Yang style taijiquan. Two broken scapulas would damage any fighting career for sometime, possibly forever.
Chinese law or jurisprudence, differs from jurisprudence in English speaking countries. An important difference is that they use different underlying metaphors for what constitutes a violation. In English speaking countries our metaphor is a line or a wall. If you cross this line, you have broken the law. The Chinese metaphor is more like a downward slope. For instance, if you have young children under you care and you are dueling, the punishment is likely to be much worse, because you are really risking other peoples lives. Fighting in this context can be more or less legal, depending on what the longer term outcomes could be. It is, of course, traditional to punish ones whole family because it is assumed that they must have seen you acting badly, bit by bit over time and done nothing to stop it.

Gongfu (kungfu) and Trance

Another possible source of gongfu is as a form of physical training to survive trance. As I've already said, the trance-medium tradition was pervasive in China for most of its history. Full-on possession by a god, as happens in both African religion and Chinese religion, is extremely taxing on the body. Wild movements may toss, whip, shake and gyrate the possessed person. I suspect that at some time in the distant past, this experience was a near death one; people who were repeatedly possessed had shorted lives. Yet in Africa as in China people who become possessed have extraordinary physical training which allows them to survive, some even with radiant health. In Africa this training is dance, and in China, at least in Taiwan and the South East Asian Chinese Diaspora, it is gongfu.

This is also one of my favorate explanations for the difference between internal and external martial arts (neijia and waijia). In Africa and the African Diaspora, priests and drummers are required to be familiar with the rituals for each deity and his/her particular characteristics. For instance, a particular deity is invoked through specific rhythms, dances, songs, and sacrifices. A deity might be known for being jealous, carrying a sword, being female, being associated with the color green, having a sharp wit, and of course, wielding power in a particular realm. However, both priests and drummers are forbidden to become possessed by the deity. Should they become possessed they lose their ritual statues. They are experts in managing and differentiating the different types of human trance.

Chinese religion is very similar. Orthodox Daoist priests were forbidden to become possessed yet their training involves becoming intimate with each type of trance. Daoism is, among many things, a systematic ordering of all types of deities by the characteristics of their local or national cults--and by the specific types of trance that lead to possessions by particular deities.

Taijiquan, xingyiquan, & baguazhang each teach different types of trance. Taijiquan, for instance, teaches peng, ji, lu, and an. Xingyi teaches the five 'phases' and the various animals.

External martial arts is training to survive possession by a deity. Internal martial arts is training to become familiar with the ways in which our bodies fall into trance so that we don't become possessed. What we know in the 'West' as Chinese martial arts is actually fall out from this religious tradition.

Here is a great article about trance-mediums in China.

Update: Because the term "priest" doesn't real translate perfectly into any language, it would be more accurate for me to say about African religion that atleast one person in a given ritual has the role of not going into trance.  Sometimes the "priest" may be the only person possessed.

Pirates of Tai Chi

North Atlantic Press has put out a whole bunch of great martial arts books, many of which need a lot of editing. Among them is: Scholar Boxer, Chang Naizhou's Theory of Internal Martial Arts and the Evolution of Taijiquan with complete translation of the original writings (editied by Xu Zhen, 1932), by Marnix Wells. See, even the title needs editing! Yet, it is the best attempt at a history of Taijiquan's actual historic origins I have seen.

It's a tough challenge. The textual sources are really limited and he seems to have drawn on most of them. I, of course, would want to look into actual Daoist writings, but I'm not optimistic that relevant late Ming or early Ching Dynasty Daoist sources are going to surface anytime soon, if they exist. I would also look in theatrical sources. He does deal with Shaolin Buddhist origins, and that's great. Aye...maties, but here is the money quote:

"Qi Jiguang's boxing, the major source of Taijiquan techniques, and the internal School Boxing of Wang Zhennan are both traceable to maritime Zhejiang in the early sixteenth century. Its city of Ningbo had been the official port for Japanese missions. After their forced termination in 1549, its off-shore Zhoushan Island became a base for Japanese and local pirates. It was there that Qi Jiguang describes learning the practical art of boxing in Major Liu's thatched hall. Manuals by generals Qi Jiguang, and his mentor Yu Dayou, leaders against Japanese pirate attacks, provide us with the first detailed knowledge of Chinese (internal) fencing and boxing." [Page 7.]

Dude, you hear that! Taijiquan comes from fighting pirates on the sea! Johnny Depp look out! After Pirates of the Caribbean 3, we can make Tai Chi Pirates of Zhejiang!

I always felt like all those dantian circles had something to do with the sea. When you are fighting on boats for weeks at a time all your organs learn to move with the natural pulsation of your "sea-legs." I know my Chen style Taijiquan improved a lot after a month of working 20 hours a day standing in a modified horse stance on fishing boats in Alaska.

Stance Training

All Chinese martial arts schools do stance training. It is often considered the most important training for developing a gongfu foundation.

I estimate that I have stood still for on the order of 6000 hours, probably more. The longest period of time I have held a single stance is 6 hours. My shaolin students learn and train the following stances: Horse, Cat, Falling stance, Bow'n'arrow, Monk, cross leg or t-stance, and natural step (ziran). Every movement in taijiquan should be held, and basically the same goes for xingyi and bagua.

Wang Xiangzhai, the highly influential 20th Century founder of Yiquan said quality stance/stillness training was what all great Chinese martial artists have in common.

My own experience is that deep stance training is more effective than stretching and high kicks for re-making young Northern Shaolin students bodies so that they have a bigger range of movement potential. This is sometimes called, "getting the qi in the channels."
While in my twenties, an hour a day of low stance training initially made my thigh muscles and shoulder muscles bigger, but as time passed and my alignment improved my muscles got smaller and smaller. This is sometimes called, "qi going into the bones."

It's true, my muscles got smaller. My alignment improved and along with it my ability to issue power, to connect (integrate), twist, and pulse (open/close). Believe it or not, I got weaker. Not lazy or deficient but muscularly weaker and functionally more sensitive.

As time has passed I feel my use of higher stance training (still an hour a day) has helped develop more freedom and naturalness in my everyday movement. This is sometimes called, "Writing the Classics (jing) on your bones."

Stances on one leg, both high and low, are essential for developing kicking power, and are of course great for balance (in a future post I'll explain the physiology as I understand it.)

There is a ton more I could say about this subject and probably will in future blogs. I encourage readers to add your comments about what role stances have played in your training. In your opinion, what does and what doesn't stance training achieve?

What does Taiji mean?

The most common translation of Taijiquan (often just called Tai Chi) is great ultimate fist. This is a pretty hilarious translation because it has little meaning in English. With the popularity of the Ultimate Fighting Championship (UFC), and all the irony this implies, it is high time we actually get a working translation.

To do this I must first explain some difficult terms. There is a saying form the Taijiquan classics, "Taiji is born (sheng) of wuji and is the mother of yin and yang." Immediately we have a problem. Wuji is generally translated "emptiness" or "the ultimate void," and it is a term most commonly associated with Buddhism where several distinct types of emptiness are described. While the term Taiji is generally associated with Daoism . It is easy to understand how this conflation of Daoist and Buddhist terminology happened. The vocabulary of Buddhists, Daoists and Confucians has been mixed up a lot in promotion of the idea of "the three religions" (sanjiao). This Sung Dynasty idea, which comes in and out of fashion, recognizes all three religions as important and mutually compatible. It is also the case that many Buddhist terms were translated from Indian languages into Chinese using Daoist terminology, which sometimes led Daoists to then change their vocabulary to distinguish their concepts and practices.
Thus the word that should be used with taiji is not wuji, but huntun.

If you go into a Chinese restaurant and order wanton soup you get a stock made from a combination of beef, chicken, pork and vegetable with dumplings floating in it. Tasting the stock you might exclaim, "hmmm, I can't quite figure out what this is made from, it's a kind of undifferentiated chaos," And that's what the name wanton means, completely undifferentiated chaos--"wanton" in Cantonese, "huntun" in Mandarin. The soup is a representation of a Daoist cosmological concept; the dumplings are the clouds floating in chaos.

An experience of totally undifferentiated chaos is, by definition, the closest a human being, with human senses and anatomy, can come to experiencing Dao. It is what we experience when we taste all tastes at once (thus the soup named for it), or we hear all sounds at once, without any differentiation. It is when we see all color and movement simultaneously, without any references to up and down, in or out, light or dark. It is all sensations- hot-cold, moist-dry, hard-soft,--felt simultaneously.

The funny thing about this experience of huntun is that it is transient. The moment we get there, we start to notice patterns, light-dark, up-down, salty-sweet--suddenly we are observing qi. But what happens right in between the experience of huntun and this recognition of patterns? That is what we call taiji! It is the moment where things have just begun to differentiate, a place where there is still light inside of dark, an experience where up is still inside of down, where warm is inside of cold. The idea is well captured in the familiar yinyang symbol.

Now that we have replaced wuji with the term huntun, the saying from the Taijiquan Classics above would read:  "Taiji is born from huntun." This is still problematic because birth implies only one direction. Sheng, the term being translated here as "born" can also mean "life," and in this case it means "life" in its total sense-- both manifestation and destruction together.

In this cosmology all things are mutually self-re-creating.  Creation is an event/experience without agency. All inspiration emerges from huntun, but also, all ideas die there.  All aggression arises from huntun and it also resolves/returns to huntun. It is multi-directional. All things which come into existence pass through taiji on their way to manifestation, as do all things going out of existence on their way to disintegration or dispersion.

Youtube Single Whoop(ed) Video

So I finally put up a cool video with my self and Greg Mooney mixing it up. Check it out at http://youtube.com/gongfuguy